And the thing was very grievous in Abraham’s sight because of his son.
11. And the thing was very grievous ] Lit. “was very evil,” or “ill.” Abraham was displeased, because he loved his son. Sarah’s suggestion, however, was in accord with the prevalent harsh treatment of slaves. Abraham raises no objection on the grounds of common humanity, honour, or reason, to the proposal to expel Ishmael and Hagar.
Fuente: The Cambridge Bible for Schools and Colleges
Because of his tender affection to him, and Gods promise concerning him. See Gen 17:18,20. He who cheerfully parted with Isaac, was hardly brought to part with Ishmael, because the former was done by Gods command, which he was obliged to obey; the latter by the passion of an enraged woman, wherewith he thought not fit to comply; and probably he had denied her desire if God had not interposed in it. He doth not say because of his wife; from whence may be gathered, either that Hagar was not properly his wife, or that this was another of Abrahams infirmities, that he had not that affection for her which he should have had. Whereby we may also see the excellency of Gods institutions, who appointed but one woman for one man, that each might have the entire interest in the others affections; and the danger of mens inventions, which brought polygamy into the world, whereby a mans affections are divided into several, and sometimes contrary streams.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the thing was very grievous in Abraham’s sight,…. The motion that Sarah made to turn out of his house Hagar and Ishmael was not agreeable to him, but the reverse; it seemed an ill thing to him; it was greatly displeasing to him, and he was unwilling to come into it:
because of his son; his son Ishmael; not grieved and uneasy for what he had done; not for committing idolatry, as the Targum of Jonathan suggests, or for mocking at Isaac; but for what was proposed to be done to him, the ejection of him from his house, because of the great love he had for him, and the great concern he had for his education, and that he might enjoy the blessing promised him, he, was loath to have him cast out of his family: no concern is expressed for Hagar, though both by what God said to Abraham, and by the provision he made for her, he had a regard unto her; but his chief concern was for his son, who perhaps had a greater share in his natural affections than as yet Isaac had; nor did express so much reluctance when he was bid to him up, as he did at this time, that being at the command of God, this at the instance of his wife, and which he supposed only proceeded from passion and resentment: the Hebrew writers say x, that of all the evils that came upon Abraham this was the hardest and most grievous in his sight.
x Pirke Eliezer, c. 30.
Fuente: John Gill’s Exposition of the Entire Bible
11. And the thing was very grievous in Abraham’s sight. Although Abraham had been already assured, by many oracles, that the blessed seed should proceed from Isaac only; yet, under the influence of paternal affection, he could not bear that Ishmael should be cut off, for the purpose of causing the inheritance to remain entire to him, to whom it had been divinely granted; and thus, by mingling two races, he endeavored, as far as he was able, to confound the distinction which God had made. It may truly seem absurd, that the servant of God should thus be carried away by a blind impulse: but God thus deprives him of judgment, not only to humble him, but also to testify to all ages, that the dispensing of his grace depends upon his own will alone. Moreover, in order that the holy man may bear, with greater equanimity, the departure of his son, a double consolation is promised him. For, first, God recalls to his memory the promise made concerning Isaac; as if he would say, it is enough and more than enough, that Isaac, in whom the spiritual benediction remains entire, is left. He then promises that he will take care of Ishmael, though exiled from his paternal home; and that a posterity shall arise from him which shall constitute a whole nation. But I have explained above, on the seventeenth chapter (Gen 17:1,) what is the meaning of the expression, ‘The seed shall be called in Isaac.’ And Paul, (Rom 9:8,) by way of interpretation, uses the word reckoned, or imputed. (436) And it is certain that, by this method, the other son was cut off from the family of Abraham; so that he should no more have a name among his posterity. For God, having severed Ishmael, shows that the whole progeny of Abraham should flow from one head. He promises also to Ishmael, that he shall be a nations but estranged from the Church; so that the condition of the brothers shall, in this respect, be different; that one is constituted the father of a spiritual people, to the other is given a carnal seed. Whence Paul justly infers, that not all who are the seed of Abraham are true and genuine sons; but they only who are born of the Spirit. For as Isaac himself became the legitimate son by a gratuitous promise, so the same grace of God makes a difference among his descendants. But because we have sufficiently treated of the various sons of Abraham on the seventeenth chapter, the subject is now more sparingly alluded to.
(436) “ Ponit verbum λογίζεσθαι, hoc est, censeri vel reputari.”
Fuente: Calvin’s Complete Commentary
(11) The thing was very grievous in Abrahams sight.Heb., the word (or matter) was evil exceedingly in Abrahams eyes. It was not merely painful to him because of his natural affection for Ishmael (Gen. 17:18), but he also thought the proposal unjust.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Very grievous Abraham’s affection for Ishmael was very strong, as may be seen from Gen 17:18, and the promise of Gen 17:20; and he was, therefore, not disposed at this time to yield to Sarah’s word.
Fuente: Whedon’s Commentary on the Old and New Testaments
And the thing was very grievous in Abraham’s sight because of his son.
Probably, the pious Patriarch, made it a subject of prayer. Reader! may grace enable us, in all our trials to do the same.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 21:11 And the thing was very grievous in Abraham’s sight because of his son.
Ver. 11. And the thing was very grievous, &c. ] See, there is grief sometimes between the best couples as above said. Gen 16:5 But why was it so grievous to cast out Ishmael, when in the next chapter, it seems no such grief to him to slay Isaac? Surely for that, here, he hears only his wife’s voice: there he well understood it to be the will of God. Veniat, veniat verbum Domini, et submittemus illi, sexcenta si nobis essent colla , said that reverend Dutchman. a When Abraham came to know it was God’s will as well as Sarah’s, he soon yielded.
a Baldassar in Epist. ad Oecolamp.
thing. Hebrew. word.
because: Gen 17:18, Gen 22:1, Gen 22:2, 2Sa 18:33, Mat 10:37, Heb 12:11
Gen 21:11. The thing was very grievous in Abrahams sight Because of his affection to his son, and Gods promise concerning him. He who, at Gods command, which he was bound to obey, afterward so cheerfully gave up Isaac, was not so ready to part with Ishmael, to gratify the passion of an angry woman. And probably he would have denied her desire, if God had not interposed. It is remarkable that it is not said the thing was grievous because of his wife; probably he hardly considered Hagar as properly his wife: or, at least, had not the affection for her a man ought to have for his wife. Hereby we may learn the excellence of Gods institutions, who appointed only one woman for one man, that each might, under God, have the entire interest in the others affections; and we may observe the evil of mens inventions which brought polygamy into the world, whereby a mans affections are divided into several and contrary streams. But probably it grieved Abraham that Ishmael had given such provocation, as well as that Sarah insisted on such a punishment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments